佛說佛母出生三法藏般若波羅蜜多經

Chapter 11: The Hindrances of Māra the Evil One (Part 2)

At that time, the Venerable Subhūti said to the Buddha: World-Honored One, why does Māra the Evil One persistently create expedient means to give rise to various hindrances and calamities, causing those who cultivate the Bodhisattva Dharma to be unable to hear and receive, cultivate, copy out, uphold, read, and recite the True Dharma of the Prajñāpāramitā?

The Buddha said to the Venerable Subhūti: You should now know that this Prajñāpāramitā gives birth to the All-Knowing Wisdom of all Buddhas; from the All-Knowing Wisdom there arises in turn the True Dharma of all Buddhas; and from the Dharma of all Buddhas there arise in turn measureless, countless sentient beings. By the power of the wisdom of expedient means, the Buddhas cause sentient beings far and wide to sever all afflictions.

Because the afflictions are severed, those evil Māras cannot spy out an opportunity. Because they cannot spy out an opportunity to create hindrances and calamities, their minds give rise to suffering and distress. Because their minds suffer and are distressed, they persistently and diligently create expedient means and give rise to difficulties, in order to cause those who cultivate the Bodhisattva Dharma to be unable to hear and receive, cultivate, copy out, uphold, read, and recite the True Dharma of the Prajñāpāramitā.

Furthermore, Subhūti. Those evil Māras may create an expedient means, and before a good son who has only newly abided in the Great Vehicle, they say this: "What you have heard and received is not the true Prajñāpāramitā. I have a scriptural teaching that is the true Prajñāpāramitā.

You should follow me and train in this way." Subhūti, those evil Māras, using such expedient means, wish to destroy wholesome Dharma. Yet good sons and the like, newly abiding in the Great Vehicle, of little wisdom and little faith, who have not yet received the prediction of Unsurpassed, Perfect, Complete Awakening, their minds are weak and fearful, and they are taken hold of by Māra. Because they are taken hold of by Māra, they are unable to hear and receive, cultivate, copy out, uphold, read, and recite this True Dharma of the Prajñāpāramitā.

Subhūti, for this reason, you should know that this is the work of Māra.

Furthermore, Subhūti. Those evil Māras may often manifest a body bearing the form of a bhikṣu, and with a mind that destroys the Dharma, they falsely cultivate the profound supreme practice of the Bodhisattva, and therein they instead present the fruit of the Śrāvaka as the realization of the Reality-Limit. Subhūti, for this reason, you should know that this is the work of Māra.

Furthermore, Subhūti. Those evil Māras, using all manner of such expedient means, create various hindrances and calamities toward this True Dharma of the Prajñāpāramitā, so as to cause there to be no one who copies it out, upholds it, reads it, and recites it. Therefore, those who cultivate the Bodhisattva Dharma should always know this clearly, and having known it, should keep far away from it. They should then give rise to a mind that is courageous, energetic, and supremely excellent, and firmly abide in Right Mindfulness and Right Awareness.

At that time, the Venerable Subhūti said to the Buddha: It is so, World-Honored One. It is so, Well-Gone One. It is like a great heap of precious jewels, which has many foes and bandits who constantly wish to spy out an opportunity to steal it.

Why is this? Precious jewels are hard to obtain and are of measureless value. For this reason there are many foes and bandits.

Now this Prajñāpāramitā is a great mass of the Dharma-Jewel, and likewise it has many such hindrances and calamities, for there are always evil Māras spying out opportunities. Therefore there are good sons and the like, newly abiding in the Great Vehicle, of little wisdom and little faith, whose minds are weak and fearful, who toward this vast, profound Dharma are unable to hear and receive, cultivate, copy out, uphold, read, and recite it.

One should know that all of this is the augmenting power of Māra. World-Honored One, if there is again a person who, amid such difficulties, is courageous and energetic, whose mind is not slack and does not retreat, and who toward this Dharma gateway firmly cultivates, copies out, upholds, reads, and recites it—is this not because of the majestic power and spiritual penetrations of all Buddhas sustaining and supporting them?

The Buddha said: Subhūti, it is so, it is so. As you have said, if there is a person who is able, amid such difficulties, to hear and receive, cultivate, copy out, uphold, read, and recite this Dharma gateway, you should know that this is entirely because the majestic power and spiritual penetrations of all the Buddhas, the Tathāgatas, together hold them in protective mindfulness. Why is this? Although those evil Māras constantly create expedient means and bring about various hindrances toward this Dharma gateway, the Tathāgata, the Worthy of Offerings, the Perfectly, Completely Awakened One, also constantly creates expedient means and, toward this Dharma gateway of the Prajñāpāramitā, by His majestic and spiritual power sustains it and holds it in protective mindfulness.

Chapter 12: Revealing the World (Part 1)

The Buddha said to Subhūti: It is like a mother in the world who gives birth to and rears her children—whether one, or ten, or a hundred, or a thousand children. Once the mother suddenly falls ill, each of her children diligently seeks expedient means in order to heal her, and each thinks this: "How may my mother soon be far removed from wind ailments, ulcers, phlegm, and all manner of sicknesses and sufferings; how may the faculties of her eyes, ears, nose, tongue, body, and mind become light, ease, and well-attuned; how may my mother increase her eating and drinking, her strength become firm, depart from all sufferings, and attain great delight; how may my mother's life-span be long-lasting, abiding long in the world?

Why is this? This very body of mine that is in the world was born from my mother; to bear and rear it is exceedingly difficult; for this reason, my mother's kindness is weighty."

Subhūti, the Tathāgatas, the Worthy of Offerings, the Perfectly, Completely Awakened Ones who are presently in the ten directions are likewise so. They all, by the majestic power and spiritual penetrations that are their own, sustain and hold in protective mindfulness this profound Dharma gateway of the Prajñāpāramitā, and out of compassion for all sentient beings in the world, they cause all to be able to hear it, copy it out, uphold it, read it, and recite it.

Those Tathāgatas all think: "How may this True Dharma of the Prajñāpāramitā abide long in the world? How may this True Dharma of the Prajñāpāramitā be removed from the marks of destruction? How may this True Dharma of the Prajñāpāramitā cause the world far and wide to copy it out, uphold it, read it, recite it, proclaim it, and circulate it, so that the evil Māras have no opportunity?"

Subhūti, the Tathāgatas, the Worthy of Offerings, the Perfectly, Completely Awakened Ones, at all times diligently create expedient means to praise and hold in protective mindfulness the Dharma gateway of the Prajñāpāramitā. Why is this? This Prajñāpāramitā is the Mother of all Buddhas.

The All-Knowing Wisdom that those Tathāgatas, the Worthy of Offerings, the Perfectly, Completely Awakened Ones have attained is born from the true Prajñāpāramitā. This Prajñāpāramitā is able to reveal all Buddhas, and is able to reveal the marks of the world. The Tathāgatas, the Worthy of Offerings, the Perfectly, Completely Awakened Ones of the past and future—whether they have already realized it or will realize it—all, by means of this Prajñāpāramitā, accomplish the fruit of Unsurpassed, Perfect, Complete Awakening.

And now, all the Tathāgatas, the Worthy of Offerings, the Perfectly, Completely Awakened Ones presently in the measureless, incalculable (asaṃkhyeya) worlds of the ten directions, abiding in the world expounding the Dharma and far and wide bringing benefit to sentient beings, also by means of this Prajñāpāramitā accomplish the fruit of Unsurpassed, Perfect, Complete Awakening.

Subhūti should know that all Buddhas of the three times come forth from within the Prajñāpāramitā, for the Prajñāpāramitā is able to give birth to them skillfully; therefore the Prajñāpāramitā is able to reveal all Buddhas, and is able to reveal the marks of the world.

At that time, the Venerable Subhūti said to the Buddha: World-Honored One, as the Buddha has said, the Prajñāpāramitā is able to reveal the marks of the world. How will the Tathāgata, the Worthy of Offerings, the Perfectly, Completely Awakened One, speak of the marks of the world? May the Buddha, the World-Honored One, expound it far and wide.

The Buddha said to the Venerable Subhūti: The Buddha says that the five aggregates are the marks of the world; these are form, feeling, perception, formations, and consciousness. The Prajñāpāramitā reveals marks such as these.

Subhūti again said to the Buddha: World-Honored One, how does the Prajñāpāramitā reveal the dharma of the five aggregates as being the world?

The Buddha said to Subhūti: You should know that the Prajñāpāramitā reveals the marks of the destruction and non-destruction of the five aggregates. The self-nature of the five aggregates is without contrivance, without arising, destructible yet not destroyed. Why is this?

That self-nature of Emptiness is without contrivance, without arising, destructible yet not destroyed. The self-nature of Marklessness and Wishlessness is without contrivance, without arising, destructible yet not destroyed. The self-nature of the Dharma-realm is likewise without contrivance, without arising, destructible yet not destroyed.

These five aggregates are also thus; therefore the Tathāgata, the Worthy of Offerings, the Perfectly, Completely Awakened One says that the Prajñāpāramitā reveals the marks of the world.

Furthermore, Subhūti. The Tathāgata comes forth from within the Prajñāpāramitā, and is able to know truly, in accordance with their natures, the measureless, countless sentient beings. How does the Tathāgata know them truly?

That is to say, the self-nature of sentient beings is precisely the self-nature of True Suchness, born from the Prajñāpāramitā. The Tathāgata too is born from the Prajñāpāramitā. Therefore the Tathāgata is able to know truly, in accordance with their natures, the measureless, countless sentient beings.

Because He clearly knows truly the natures of sentient beings, even unto all the mental activities of the measureless, countless sentient beings, He likewise knows them truly; and because He clearly knows the mental activities of the measureless, countless sentient beings, the Buddha says that the Prajñāpāramitā reveals the marks of the world.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the gathered minds and the scattered minds of the measureless, countless sentient beings. How does the Tathāgata know the gathered minds of sentient beings?

That is to say, whether gathered together or dispersed, abiding within the Dharma-nature, He clearly knows them truly. If He already knows them truly, this is to clearly know the gathered minds of sentient beings. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such gathered minds of the measureless, countless sentient beings.

How does the Tathāgata know the scattered minds of sentient beings? That is to say, abiding within the Dharma-nature, He knows that the mind is without marks. Because the mind is without marks, it is neither exhaustible nor inexhaustible.

If He clearly knows truly the marks of exhaustion and inexhaustion, this is to clearly know the scattered minds of sentient beings. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such scattered minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the inexhaustible minds of the measureless, countless sentient beings. How does the Tathāgata know the inexhaustible minds of sentient beings? Subhūti, this means that He knows that the mind is not destroyed. Because the mind is not destroyed, the mind is without arising and ceasing. Because it is without arising and ceasing, it is without abiding and without support. The mark of being without exhaustion is just like empty space, vast and inexhaustible; thus the mark of the mind is likewise so. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such inexhaustible minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the defiled minds of the measureless, countless sentient beings. How does the Tathāgata know the defiled minds of sentient beings? Subhūti, this means that He clearly knows that the true mark of the defiled mind is not a defiled mind. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such defiled minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds free of defilement of the measureless, countless sentient beings. How does the Tathāgata know the minds free of defilement of sentient beings? Subhūti, this means that He clearly knows the self-nature of the defiled mind; that is, within the mind free of defilement there is no mark of a mind free of defilement. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds free of defilement of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds that are able to take objects of the measureless, countless sentient beings. How does the Tathāgata know the minds that take objects of sentient beings? Subhūti, this means that He clearly knows the marks of the minds that take objects—the ālaya and so forth—as minds that take no object. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such object-taking minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds that grasp of the measureless, countless sentient beings. How does the Tathāgata know the grasping minds of sentient beings? Subhūti, this means that He clearly knows that there is no mark to be grasped. Because it is apart from the mark of grasping, it cannot be grasped. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such grasping minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds with outflows (sāsrava) of the measureless, countless sentient beings. How does the Tathāgata know the minds with outflows of sentient beings? Subhūti, this means that He clearly knows that the mind has no self-nature. Having no self-nature, it is without discrimination. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds with outflows of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds without outflows (anāsrava) of the measureless, countless sentient beings. How does the Tathāgata know the minds without outflows of sentient beings? Subhūti, this means that He clearly knows that the mind has no self-nature, and so is not a portion of mind. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds without outflows of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds of greed of the measureless, countless sentient beings. How does the Tathāgata know the minds of greed of sentient beings? Subhūti, this means that He clearly knows that if one abides in greed, then the mind is not in accordance with True Suchness. If the mind is in accordance with True Suchness, then it does not abide in greed; within the dharma of equality, the mind free of greed can be attained. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds of greed of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds free of greed of the measureless, countless sentient beings. How does the Tathāgata know the minds free of greed of sentient beings? Subhūti, this is to clearly know the true mark of the mind. Whether greed or freedom from greed, neither can be attained. Because they cannot be attained, there is no mark of a mind free of greed. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds free of greed of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds of hatred of the measureless, countless sentient beings. How does the Tathāgata know the minds of hatred of sentient beings? Subhūti, this is to clearly know that the mind abides in stillness and quiescence, apart from the marks of objects taken, without any discriminations. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds of hatred of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds free of hatred of the measureless, countless sentient beings. How does the Tathāgata know the minds free of hatred of sentient beings? Subhūti, this is to clearly know that mind and dharma are not two, born from True Suchness. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know the minds free of hatred of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds of delusion of the measureless, countless sentient beings. How does the Tathāgata know the minds of delusion of sentient beings? Subhūti, this is to clearly know that if the mind abides in delusion, then the mind is not in accordance with True Suchness. If the mind is in accordance with True Suchness, then it does not abide in delusion. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such minds of delusion of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds free of delusion of the measureless, countless sentient beings. How does the Tathāgata know the minds free of delusion of sentient beings? Subhūti, this is to clearly know that if the mind has attachment, then the mind relies upon the mark of delusion. If the mind abides in accordance with True Suchness, then it does not rely upon the mark of delusion. Because it is thus, there is no mark of a mind free of delusion that can be attained. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know the minds free of delusion of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the erring minds of the measureless, countless sentient beings. How does the Tathāgata know the erring minds of sentient beings? Subhūti, this is to clearly know that if the mind gives rise to error, then the mind is not in accordance with True Suchness. If the mind is in accordance with True Suchness, then it does not give rise to error. Within the dharma of equality, no erring mind can be attained. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such erring minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the minds apart from error of the measureless, countless sentient beings. How does the Tathāgata know the minds apart from error of sentient beings? Subhūti, this is to clearly know that if the mind has attachment, then faults and errors arise accordingly. If the mind abides in accordance with True Suchness, then it does not give rise to error. Because it is thus, there is no mark of a mind apart from error that can be attained. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know the minds apart from error of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the expansive minds of the measureless, countless sentient beings. How does the Tathāgata know the expansive minds of sentient beings? Subhūti, this is to clearly know that this mind neither increases nor decreases, does not abide, and is without attachment. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such expansive minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the non-expansive minds of the measureless, countless sentient beings. How does the Tathāgata know the non-expansive minds of sentient beings? Subhūti, this is to clearly know that the mind has no location. Because it has no location, it neither gives rise to anything nor increases or expands. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such non-expansive minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the great minds of the measureless, countless sentient beings. How does the Tathāgata know the great minds of sentient beings? Subhūti, this is to clearly know that this mind is equal, its self-nature without difference. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such great minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the non-great minds of the measureless, countless sentient beings. How does the Tathāgata know the non-great minds of sentient beings? Subhūti, this is to clearly know that the mind has no going and no coming. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such non-great minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the measureless minds of the measureless, countless sentient beings. How does the Tathāgata know the measureless minds of sentient beings? Subhūti, this is to clearly know that the mind has no support. Because it has no support, it has no limit or measure. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such measureless minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the present minds of the measureless, countless sentient beings. How does the Tathāgata know the present minds of sentient beings? Subhūti, this is to clearly know that the self-nature of all minds is, in accordance with True Suchness, without manifestation. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such present minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the non-present minds of the measureless, countless sentient beings. How does the Tathāgata know the non-present minds of sentient beings? Subhūti, this is to clearly know truly that the mind has no shape or mark, its self-nature being apart. Because its nature is apart, it is neither present nor non-present. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such non-present minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the supremely excellent minds of the measureless, countless sentient beings. How does the Tathāgata know the supremely excellent minds of sentient beings? Subhūti, this is to clearly know that if the mind abides in accordance with True Suchness, then it neither arises nor exists, and this is supremely excellent. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such supremely excellent minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the unsurpassed minds of the measureless, countless sentient beings. How does the Tathāgata know the unsurpassed minds of sentient beings? Subhūti, this is to clearly know that the mind has nothing to be attained and is apart from all conceptual elaboration (prapañca). Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such unsurpassed minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the concentrated minds of the measureless, countless sentient beings. How does the Tathāgata clearly know the concentrated minds of sentient beings? Subhūti, this is to clearly know that this mind is equal. Within the dharma of equality, there is no mark of concentration or distraction; it is just like empty space, silent and unmoving. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such concentrated minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the non-concentrated minds of the measureless, countless sentient beings. How does the Tathāgata clearly know the non-concentrated minds of sentient beings? Subhūti, this is to clearly know that the mind that is unequalled-equal is precisely the equal mind. Because the mind is equal, the mark of a non-concentrated mind cannot be attained. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such non-concentrated minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the liberated minds of the measureless, countless sentient beings. How does the Tathāgata know the liberated minds of sentient beings? Subhūti, this is to clearly know that the self-nature of sentient beings is liberation. That nature of sentient beings is precisely the nature of liberation. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such liberated minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the non-liberated minds of the measureless, countless sentient beings. How does the Tathāgata know the non-liberated minds of sentient beings? Subhūti, this is to clearly know that the nature of the mind does not come, does not go, and does not abide; it is not within the three times—past, future, and present—that liberation can be attained. Because its nature is apart, the mark of non-liberation cannot be attained. Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such non-liberated minds of the measureless, countless sentient beings.

Furthermore, Subhūti. The Tathāgata, by means of the Prajñāpāramitā, clearly and truly knows the invisible minds of the measureless, countless sentient beings. How does the Tathāgata know the invisible minds of sentient beings? Subhūti, this is to clearly know that the minds of those sentient beings have no arising, no coming-to-be, no discrimination, and no grasping; they are apart from all marks and cannot be seen. Even the wisdom-eye and the heavenly eye still cannot see them—how much less the fleshly eye! Therefore the Tathāgata, by means of the Prajñāpāramitā, is able to know such invisible minds of the measureless, countless sentient beings.

The Buddha said to Subhūti: Minds such as these, the Tathāgata, by means of the Prajñāpāramitā, clearly knows them all truly. For this reason, the Prajñāpāramitā is able to reveal the marks of the world.